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Reading Quiz 3
| Question | Answer |
|---|---|
| What does beginning the book in a church with a sign saying "Equality, Peace, and Development" set up? | It highlights the irony between the ideals of peace and the reality of genocide, where sanctuary and values were violated by violence. |
| What defines genocide? | Genocide is the intent to destroy a national, ethnic, racial, or religious group, as seen in Rwanda with the goal of exterminating the Tutsi. |
| What makes the Rwandan genocide feel distant? | It was an intimate violence carried out by neighbors with machetes, unlike the bureaucratic, remote nature of the Holocaust. |
| What is the moral dilemma of the Rwandan genocide? Who is to blame? | The dilemma lies in widespread participation; leadership orchestrated it, but mass involvement complicates blame. |
| What are the three silences: history, agency, and geography? | - History: Ignores historical violence that preceded the genocide. - Agency: Focuses on leadership, neglecting participation by ordinary people. - Geography: Overlooks regional dynamics influencing the genocide. |
| What is the main objective on page 8? | To contextualize the genocide within civil war and power struggles between Hutu and Tutsi elites, emphasizing reconciliation through power reorganization. |
| What is the logic of settler and native genocide? | - Settler genocide: Violence by settlers to eliminate natives. - Native genocide: Natives eliminating settlers. In Rwanda, Tutsi as settlers and Hutu as natives were colonial constructs driving the genocide. |
| What defines a political identity? | Identities shaped by state power and legally enforced, not based on culture or economics. |
| What makes political identity different from cultural identity? | Political identity is legal and power-based; cultural identity is shared language, history, and traditions. |
| How are political identities maintained? | Through laws and state institutions that enforce group membership and relationships. |
| What are the consequences of settler or native identities? | Settlers often have privilege; natives face marginalization, causing social and political tensions. |
| Describe Rwanda as a halfway house. | It blended direct and indirect rule, creating stark racial identities between Tutsi (elite) and Hutu (subjugated). |
| What does the regional approach reveal? | Identities and conflicts in Rwanda were shaped by regional dynamics, not just internal factors. |
| Explain the Migration Theory. | Suggests Tutsi migrated with pastoralism and statecraft, seen as taller and genetically distinct from Hutu. |
| Explain the Reconceived Migration Theory. | Migration was gradual, with peaceful integration and cultural blending over centuries. |
| How do arguments for origins connect to politics? | They justified social hierarchies, portraying Tutsi as superior and natural rulers. |
| How did Hutu and Tutsi become political identities? | Colonial rule racialized them, classifying Tutsi as privileged "Hamites" and Hutu as indigenous. |
| What does Nyanbingi mean and signify? | "One who possesses great riches," it was a resistance cult uniting groups against colonial and Tutsi domination. |
| What is ethnic difference? | Social distinctions based on culture, which are fluid and not inherently unequal. |
| What is racial difference? | Biological classifications linked to superiority, institutionalized in colonial Rwanda. |
| What are the First, Second, and Third Hypotheses? | - First: Class-based Tutsi (herders) vs. Hutu (farmers). - Second: Tutsi as a superior racial group. - Third: Historical/regional factors shape identities. |
| What is the First Hamitic Hypothesis? | Civilization in Africa came from foreign Hamites, framing Tutsi as natural rulers. |
| What is the Second Hamitic Hypothesis? | Tutsi preserved civilization despite mixing with "inferior" groups, reinforcing superiority. |
| How was racialization accomplished? | Through identity cards, privileges for Tutsi, and colonial ideologies. |